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Reasons 1 - 10

#52: Aug. - Sept. 2008 (Non-Fiction)
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GentleReader9

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Apology and clarification (I hope).

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I want to apologize for taking a tone that was not appropriate to use with people who don't know me well, by email. I'm just getting used to this and meant my last two very lightly. I admit that I was being kind of flippant and "not fair" in refusing to take charitably the choices the author makes in narrowing the focus. St. Augustine, a great Christian thinker, writes about the value of reading charitably in "On Christian Doctrine," and while he does not mean by it what I might mean by it if I chose to revise the idea for use today, it's a worthy goal to try to read to get something I can value out of a text rather than to pick it apart.

Allow me to explain that I am not a Christian, nor is there any sense in which I would disagree with your concerns (Chris and other people who fear the evils of unexamined and stubborn belief in systems that have already been shown to be at least somewhat inaccurate in the literal sense that they are being taken popularly and used in the service of oppression). I do think that there is some unexamined framing of the debate going on in this string, however, which is then denied by the "rational" participants framing it when they are confronted by the less literal, more symbolic and intuitive thinkers. This is not fair either, and I don't think it serves to "educate" or change what is really damaging in the social climate. I want to go get a couple of quotes and paste them to show what I mean.
If a person believes something that has been proven to be impossible, such as the virgin birth, that belief corrupts their entire capacity to think critically, undermining their ability to base their opinions upon evidence.
This is the passage I was referring to by DWill. I don't see the operative word "might" in it and I don't see "seemingly" near "impossible." Yet the following is what you said about my take on the above:
GentleReader9 wrote:
... but hardly a basis to discount the whole of what someone says because we dislike their particular flavor of irrationality.

Now that's pithy. I could have used that a few minutes ago. In my post I said that belief in a seemingly impossible event, such as the ressurection, might incline someone to be less rational acrosss the board. The operative word was "might', but perhaps even that was giving too much credence to that idea of contamination. I will continue to think about it.
DWill
You may be talking about another post I didn't see, but it looks as if you would really like to change what you said without admitting it's a change. Isn't it okay to admit something is a little less absolute that what a person first said here? I admit that I didn't mean what it sounded like I meant. And I admit that's what I made it sound like; you didn't misread. I mis-spoke. I took too aggressive a postion for what I believe because I overreact when I think people are being unfair to others, whether I agree with the latter or not.

I also think the problem with the "evils of organized religion" are not due at all to the belief in something mystical, spiritual, wonderful outside of and beyond our understanding. People who really believe in a Greater Power than themselves without imaginging they know what it is and look with an open and sincere heart for it are generally kind to others and slow to judge or hurt them. Like Jesus or Buddha. The trouble is with people who are being insincere in their manipulation of power at other people's expense and this can be done even by atheists. Just look at the totalitarian Communist government of Stalin. It's another example of the manipulative use of an idea which when sincerely used to try to be fair and rectify previous evils in the world could look differently. It's the spirit in which we interact that matters. Not the fact that we believe when we reach the end of what we know. Everyone does this and it's impossible not to. It is possible not to wish other people ill or try to succeed at their expense or undervalue their worth.
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DWill

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Re: Apology and clarification (I hope).

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GentleReader9 wrote:
... but hardly a basis to discount the whole of what someone says because we dislike their particular flavor of irrationality.
DWill wrote: Now that's pithy. I could have used that a few minutes ago. In my post I said that belief in a seemingly impossible event, such as the ressurection, might incline someone to be less rational acrosss the board. The operative word was "might', but perhaps even that was giving too much credence to that idea of contamination. I will continue to think about it.
Hello GentleReader9,
I seem to be hearing that you read my comment as critical of you, when it was just the opposite. You can try to go back to my earlier post f you want to try to figure the matter out. I apologize for sending you off on the wrong track with the above, which apparently wasn't clear.

DWill
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DWill

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Chris OConnor wrote:Answering your question briefly is the hard part. Which people are you referring to? And what are their beliefs? Would you like me to just bullet-point the dangerous and destructive nature of the major world religions?
No, not necessary to detail, as you've already been working on this topic quite a lot, and I have some idea of the shape of your response. It seemed that you had previously allowed that religious people generally acted reasonably in our society. That made me wonder why you might still see religion as problematic. Your reply above indicates that you might not see it that way in a general sense. Is it for you then simply a matter of specific abuses committed, past and present? They certainly have been numerous. Are you inclined to leave alone the majority who do not offend?
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Robert Tulip

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Saint Augustine is a good example of a so-called religious thinker who has seriously corrupted people's ability to examine evidence, while also establishing pathological errors which are a main factor in clerical abuse. Augustine's fifth century doctrine of original sin remains Catholic dogma. He argued, with complete insanity, that sin is transmitted by semen at conception, but that Jesus, born of a virgin without semen, was uniquely without sin. This flatly contradicts the church creed that Jesus was fully human, but is explained by the capacity of the church to believe contradictions. The truly baleful influence of this 'teaching' is the way it supported the Christian attack on classical learning, the burning of the great ancient library at Alexandria by a fanatical Christian mob, and the establishment of the dark ages. Fundamentalists seek to return the world to the dark ages. They should repent of this evil sin of promoting false beliefs if they hope to get any forgiveness.
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RT
Fundamentalists seek to return the world to the dark ages. They should repent of this evil sin of promoting false beliefs if they hope to get any forgiveness.
Well said! :clap2:

Later
That which can be asserted without evidence can be dismissed without evidence.
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DWill

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Robert Tulip wrote: The truly baleful influence of this 'teaching' is the way it supported the Christian attack on classical learning, the burning of the great ancient library at Alexandria by a fanatical Christian mob, and the establishment of the dark ages. Fundamentalists seek to return the world to the dark ages. They should repent of this evil sin of promoting false beliefs if they hope to get any forgiveness.
If only history were less ambiguous and confused; if only we really could with confidence say which thoughts and ideas "caused" particular events. The burning of the library at Alexandria (second burning?) is an event about which there is much basic disagreement. To say that St. Augustine caused it oversimplifies in the extreme.
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GentleReader9

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Now we're onto something.

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First of all, DWill you are officially the first recipient of the Safe Person to Talk to Award, bestowed by me at this site. Because you are cool, I give you the guy with the glasses 8) and my promise to read more carefully and less paranoid-ly in future.

The burning of the Library at Alexandria is a perfect example of what is going on when people discuss which ideas cause evil in the world. When we don't know, we project. The answer of course is always Other People's Ideas. It is always easier to see what's wrong with them. I want to learn to understand Other People's Ideas and be willing to use that to make less wrong with mine. Thanks to everyone here for helping.

I agree that St. Augustine caused a whole lot of trouble, epecially with the fear and guilt ridden notion of Orignal Sin, but he couldn't have done it without the help of readers who decided which of his ideas were important and how to take them. The idea of reading with Charity (totally distorted into a principle of cultural appropriation of everything good that came before Christianity by Christianity) could be adapted and used to better purpose. If he could do it to the Classical cultures that came before him and revise what they meant for his use, why shouldn't we be able to do that with him, and with all Christianity, for that matter? I mean, it's what we have to do anyway when we fill in the blanks. Why not make it a nicer, more constructive thing in future than it was in the past? A "kinder, gentler Christianity?" :twisted: (I wish there was a devil with a nicer smile to choose from. I always cause trouble in the very sweetest way I can.)
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Re: Now we're onto something.

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GentleReader9 wrote: A "kinder, gentler Christianity?" :twisted: (I wish there was a devil with a nicer smile to choose from. I always cause trouble in the very sweetest way I can.)
We who are not Christians or do not belong to any faith, should also not hesitate to recognize the many who NOW practice a kinder, gentler Christianity.

(I misread something from Chris just a while ago. It happens. Keep up the kind of trouble you're making; I'm enjoying it.)
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I been thinking

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Chris, I been thinking about why you and I may not be connecting. It occurs to me you may believe that there is an ANSWER OUT THERE. That would account for your being criitical in evaluating beliefs. You may have forgotten my opening premise statement is: "The answer is there is no answer, only belief, the individual, unique and personal belief of each person who answers the question is there life after earth."

I had a friend who did not realize his belief in Kant's Catagorical Imperative was functioning for him as a god who is yet to be defined. By hearing my thoughts at least now he knows he was substituting Kant's belief for a god. He hasn't come to a belief in a Divine being but at least he knows he is limited to what he believes - as is every other human.

What do you think. Are we getting closer to simpatico?
Last edited by Lawrence on Wed Sep 24, 2008 8:13 am, edited 1 time in total.
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Re: I been thinking

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Lawrence wrote:Chris, I been thinking about why you and I may not be connecting. It occurs to me you may believe that there is an ANSWER OUT THERE. That would account for your being criitical in evaluating beliefs. You may have forgotten my opening premise statement is: "The answer is there is no answer, only belief, the individual, unique and personal belief of each person who answers the question is there life after earth." I had a friend who did not realize his belief in Kant's Catagorical Imperative was functioning for him as a god who is yet to be defined. By hearing my thoughts at least now he knows he was substituting Kant's belief for a god. He hasn't come to a belief in a Divine being but at least he knows he is limited to what he believes - as is every other human. What do you think. Are we getting closer to simpatico?
Lawrence, your theme here is one that runs through a lot of the recent discussions, especially the new Burton book On Being Certain. Your argument could be read as implying that knowledge is impossible, because any claim we make may be untrue so cannot be known with certainty. Burton seems to also support this view, taking the observation that people are often wrong when claiming to be certain to the conclusion that no knowledge is certain. Frankly, I think this sort of epistemological relativism is complete rubbish, but I am not sure if you are going that far. We do in fact know an enormous amount from scientific investigation, and to suggest that scientific knowledge is on the same level as subjective beliefs is just wrong. It is also slightly dangerous, because it breeds doubt about any strategy to increase knowledge and reduce error. However, the basis for this postmodern turn ("all beliefs are equally valid") is the observation that scientists have build a 'worldview' on the basis of their great discoveries, by invalidly claiming their beliefs have the same epistemic status as their knowledge. This just shows how essential it is to distinguish belief from knowledge. No beliefs can be claimed to be absolutely certain, except when they are knowledge.
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